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The Reformed Church in the United States Convened Its 256Th Session of Synod at the Schnabel and Kevin Hamilton
The Reformed Church in the T he Abstract of the 256th Synod is hereby affectionately dedicated to the memory of United States the Rev. Donald R. Vance (1947–2001) a faithful servant of the Lord Jesus Christ and a beloved friend. May his ministry among us continue to bear fruit for generations to come! — The 256th Synod of the RCUS Abstract of the Minutes of the 256th Synod May 20–23, 2002 Emmanuel Reformed Church Sutton, Nebraska Finances .......................................................... 63 Judicial ........................................................... 64 Ministerial Aid ..................................................... 65 Minutes of Classes .................................................. 65 Missions .......................................................... 66 Table of Contents Nominations ....................................................... 68 Overtures ......................................................... 70 Publications ....................................................... 71 Special Judicial ..................................................... 73 DIRECTORY .............................................................. 1 Miscellaneous Reports and Other Business ................................. 74 Congregations of the Reformed Church ..................................... 3 Adjournment .......................................................... 74 Roll of Synod ......................................................... 10 Appendix ................................................................ 75 ABSTRACT -
The Free Church Tradition and Worship* I ~Ssl!ME That It Is Corporate and Pu~Lic Wor~Hip That I.S Primarily III Nund
The Free Church Tradition and Worship* I ~SSl!ME that it is corporate and pu~lic wor~hip that i.s primarily III nund. Our fathers used to call It "SOCIal worship" and r wonder whether any significance attaches to the fact Ijjhat we now caU it ." public worship." :At this point, as with our doctrinal in heritance, we are part of the fruit of the great RefoTInation mo~ ment of the 16th century and the heirs not of one but of several of the great reformers of that century. Our heritage is a varied and complex one. It is this which accounts both for its strength and its weakness. First and foremost comes our debt to Luther. For 'IJhe mediaeval Church the Mass was the centre and climax of worship. It had become by the 16th century-in the words of W. D. Maxwell "a dramatic spectacle, culminating not in communion but in [lhe miracle of transubstantiation" (An Outline of Christian Worship, 1939 edition, p. 72). The service was said ~naudibly in a rtongue of which few even df the priests remained really masters. Many of the latter were illiterate and the sermon had long fallen into general disuse. The great contribution of the dynamic 'Luther was to restore the vernacular as the medium of worship. His German Bible and his German IMass sett the pattern for many other lands and races besides the German, among them our own. But Luther did more than Ithat. He revised the Roman service of Mass in the interests of gospel purity and then, perhaps less soundly in the long run, asa medium of instruction. -
Defining Lutheranism from the Margins: Paul Peter Waldenström on Being a ‘Good Lutheran’ in America Mark Safstrom Augustana College, Rock Island Illinois
Augustana College Augustana Digital Commons Scandinavian Studies: Faculty Scholarship & Scandinavian Studies Creative Works 2012 Defining Lutheranism from the Margins: Paul Peter Waldenström on Being a ‘Good Lutheran’ in America Mark Safstrom Augustana College, Rock Island Illinois Follow this and additional works at: https://digitalcommons.augustana.edu/scanfaculty Part of the History of Christianity Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Scandinavian Studies Commons Augustana Digital Commons Citation Safstrom, Mark. "Defining Lutheranism from the Margins: Paul Peter Waldenström on Being a ‘Good Lutheran’ in America" (2012). Scandinavian Studies: Faculty Scholarship & Creative Works. https://digitalcommons.augustana.edu/scanfaculty/3 This Published Article is brought to you for free and open access by the Scandinavian Studies at Augustana Digital Commons. It has been accepted for inclusion in Scandinavian Studies: Faculty Scholarship & Creative Works by an authorized administrator of Augustana Digital Commons. For more information, please contact [email protected]. Defining Lutheranism from the Margins: Paul Peter Waldenström on Being a “Good Lutheran” in America MARK SAFSTROM he histories of church institutions may often be written by the orthodox “winners,” but dissenters, protestors, and even her Tetics undoubtedly play important roles in giving direction to the parent institution’s evolving identity. Such voices from the mar- gins often set the agenda at crucial moments, prompting both the dissenters and establishment to engage in a debate to define proper theology and practice. Once a dissenting group has formally sepa- rated from a parent body, there is a risk that teleological hindsight will obscure the nature of these conversations, including the reasons for the ultimate separation and the intentions of both the dissenters and the establishment. -
WHAT IS a "FREE CHURCH"?* There Are Two Misunderstandings of the Church Which Are Very Widely Encountered Today
1 * WHAT IS A "FREE CHURCH"?* There are two misunderstandings of the church which are very widely encountered today, misunderstandings which confuse almost ©very discussion of the church, her discipline and Indiscipline. Indeed, to raise the very question of church discipline in some circles Is to invite the charge that one represents the "sect-type" or favors the "sectarian Protestant" view of the alternatives, Hear the way in which Professor Max Weber defined the alternative church t$?pe8i "The church is an institution, a sort of establishment of faith ... for the saving of the soul of the individual. The individual is born into it, and is dependent upon it because of the dispensing power of Its office and position. In contrast, a sect is a voluntary association of individuals qualified solely by religious traits, in which the individual freely decides to become a member and the group freely de cides whether to accept him or not."* We are reminded immediately of the typology which Weber*s colleague, Professor Ernst Tree Its eh t popularized in The Social Teaching.of the. Christian Churches. *The first of five addresses on this general theme» delivered as the H#ff Lectures at Bethany Theologies! Seminary, Lombard, Illinois , October 15-17, 196 3, by Dr. Franklin H. Littell, Professor at Chicago Theological Seminary. —2 The "church type" represents a kind of continuum of Christ and culture, in which "the church" and "the world" speak the same language. There is no discontinuity of social and educational and religious and polit ical values. In effect, the church has consecrated the high places and now serves as one of the mainstays of society. -
Maryland's Role in Religious Liberty and the First Amendment Kenneth Lasson University of Baltimore School of Law, [email protected]
University of Baltimore Law ScholarWorks@University of Baltimore School of Law All Faculty Scholarship Faculty Scholarship Fall 1989 Free Exercise in the Free State: Maryland's Role in Religious Liberty and the First Amendment Kenneth Lasson University of Baltimore School of Law, [email protected] Follow this and additional works at: http://scholarworks.law.ubalt.edu/all_fac Part of the First Amendment Commons, Legal History Commons, and the Religion Law Commons Recommended Citation Free Exercise in the Free State: Maryland's Role in Religious Liberty and the First Amendment, 31 J. Church & St. 419 (1989) This Article is brought to you for free and open access by the Faculty Scholarship at ScholarWorks@University of Baltimore School of Law. It has been accepted for inclusion in All Faculty Scholarship by an authorized administrator of ScholarWorks@University of Baltimore School of Law. For more information, please contact [email protected]. Free Exercise in the Free State: Maryland's Role in Religious Liberty and the First Amendment KENNETH LASSON Perhaps it is both inevitable and appropriate that the bicen tennial of the Bill of Rights has generated a new and lively de bate over the scope and meaning of the First Amendment to the United States Constitution. Parameters of free speech, press, and assembly are frequently drawn, challenged, and recast. Few issues are argued more keenly than those involving reli gion: the constitutionality of creches on Christmas, school prayer, Sunday closing laws-even the propriety of having a preacher for president. The Supreme Court's docket is liberally sprinkled with petitions calling for renewed interpretation of the religion clauses. -
Pentecostalism As Religion of Periphery: an Analysis of Brazilian Case
Pentecostalism as religion of periphery: an analysis of Brazilian case Dissertation zur Erlangung des akademischen Grades Doctor philosophae (Dr. phil.) eingerichtet an der Philosophischen Fakultät III der Humboldt Universität zu Berlin Von Master of Science Brand Arenari Präsident der Humboldt Universität zu Berlin Prof. Dr. Jan-Hendrick Olbertz Dekanin der Philosophen Fakultät III Prof. Dr. Julia von Blumenthal Gutachter: 1: Klaus Eder 2: Jessé Freire Souza Tag der mündlichen Prüfung: 12.12.2013 1 Abstract All the analyses we have developed throughout this dissertation point to a central element in the emergence and development of Pentecostalism, i.e., its raw material – the promise of religious salvation – is based on the idea of social ascension, particularly the ascension related to the integration of sub-integrated social groups to the dynamics of society. The new religion that arose in the USA focused on the needs and social dramas that were specific of the newly arrived to the urban world of the large North-American cities, those who inhabited the periphery of these cities, those that were socially, economically, and ethnically excluded from the core of society. We also analysed how the same social drama was the basis for the development of Pentecostalism in Latin America and, especially, in Brazil. In this country, a great mass of excluded individuals, also residents of urban peripheries (which proves the non-traditional and modern characteristic of these sectors), found in Pentecostalism the promises of answers to their dramas, mainly the anxiety to become integrated to a world in which they did not belong before. Such integration was embedded in the promise present in the modernity of social ascension. -
History of the ELFK Including Its Ministry Discussion
A Brief History of the Evangelical Lutheran Free Church of Germany Including Its Recent Ministry Discussion by Gaylin R. Schmeling The History of the Evangelical Lutheran Free Church Our ELS has a sister church body in Germany known as the Evangelical Lutheran Free Church (Evangelisch-Lutherische Freikirche [ELFK]). We have been in fellowship with this church for over 100 years through the former Synodical Conference. This church has endured very difficult circumstances, first it spent many years under communism, then it faced a break in fellowship with the SELK (Selbständige Evangelisch-Lutherische Kirche), the Lutheran Church-Missouri Synod partner church in Germany, and recently it has had serious questions concerning the doctrine of church and ministry in its midst. Yet the Lord has been with our sister church and these questions have been resolved with a scriptural and confessional statement on the doctrine of church and ministry. The ELFK has a membership of about 2,000 souls in some 30 congregations and preaching stations. Most of these congregations are in the former East Germany but mission work is being carried out in places such as Augsburg and in Ludesch in the Vorarlberg region of Austria. Our sister synod is proclaiming the Gospel in its truth and purity in Lutherland where today that Gospel is seldom heard. Many of the great and beautiful churches of Germany are virtually empty on Sunday mornings. But in the modest churches of the ELFK the Gospel resounds to the glory of our gracious Savior. These buildings and gatherings may be modest but they are rich in spiritual beauty. -
Church Relations
CHURCH RELATIONS SECTION 9 Interchurch Relationships of the LCMS Interchurch relationships of the LCMS have 11. Independent Evangelical Lutheran Church been growing by leaps and bounds in the last (Germany)* triennium. In addition to our growing family of 12. Evangelical Lutheran Church of Ghana* official “Partner Church” bodies with whom the 13. Lutheran Church in Guatemala* LCMS is in altar and pulpit fellowship, the LCMS 14. Evangelical Lutheran Church of Haiti* also has a growing number of “Allied Church” bodies with whom we collaborate in various 15. Lutheran Church – Hong Kong Synod* ways but with which we do not yet have altar 16. India Evangelical Lutheran Church* and pulpit fellowship. We presently have thirty- 17. Japan Lutheran Church* nine official partnerships that have already been ** For over 13 years, The Lutheran Church—Missouri Synod recognized by the LCMS in convention as well as (LCMS) has encouraged, exhorted, and convened theological good relationships with an additional forty-three discussions with the Japan Lutheran Church (JLC) to uphold the clear teaching of the infallible Word of God, as held by the Allied Church bodies, many of whom are in historic confessional Christian Church, that only men may be various stages of fellowship talks with the LCMS. ordained to the pastoral office, that is, the preaching office. In addition, the LCMS also has fourteen Sadly, tragically, and against the clear teaching of Holy “Emerging Relationships” with Lutheran church Scripture, the JLC in its April 2021 convention codified the bodies that we are getting to know but with ordination of women to the pastoral office as its official doctrine and practice. -
The First Roman Catholics in Alcoholics Anonymous
CHESNUT — FATHER ED DOWLING — PAGE 1 September 3, 2011 The First Roman Catholics in Alcoholics Anonymous Glenn F. Chesnut Alcoholics Anonymous was founded in 1935 by two men, Bill Wilson and Dr. Bob Smith, who had been brought up as Protestants, and specifically, as New England Congregationalists. In spite of the fact that Congregationalism’s roots had lain in seventeenth and eighteenth-century Puritanism (the world of Jonathan Edwards’ “Sinners in the Hands of an Angry God” and Nathaniel Hawthorne’s The Scarlet Letter) this was a denomination which had developed and changed to the point where they very strongly took the liberal side—not the fundamentalist side—in the great fundamentalist-liberal debate which arose within early twentieth-century American Protestantism. In 1957 (two years after AA’s “coming of age” at its St. Louis convention) the Congregationalists united with another modernist mainline American denomination to form the extremely liberal United Church of Christ. At the time they first met, in 1935, Bill W. and Dr. Bob had both recently become involved with a controversial Protestant evangelical association called the Oxford Group, and initially worked with alcoholics under its umbrella. Nevertheless, both of them (as well as the majority of the alcoholics whom they sobered up during the first few years) came from liberal Protestant backgrounds, so a kind of generalized liberal Protestant influence rapidly became just as important as that of the Oxford Group. And contact with the New Thought movement (especially Emmet Fox) introduced an even more radical form of liberal Protestantism which was also a force in early AA. -
Herman Bavinck
Herman Bavinck Gleason_Bavinck.indd 1 10/14/10 2:15:10 PM Gleason_Bavinck.indd 2 10/14/10 2:15:10 PM Herman Bavinck Pastor, Churchman, Statesman, and Theologian Ron Gleason R Gleason_Bavinck.indd 3 10/14/10 2:15:10 PM © 2010 by Ron Gleason All rights reserved. No part of this book may be reproduced, stored in a retrieval sys- tem, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or otherwise—except for brief quotations for the purpose of review or comment, without the prior permission of the publisher, P&R Publishing Company, P.O. Box 817, Phillipsburg, New Jersey 08865–0817. Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Printed in the United States of America Library of Congress Cataloging-in-Publication Data Gleason, Ronald N., 1945- Herman Bavinck : pastor, churchman, statesman, and theologian / Ron Gleason. p. cm. Includes bibliographical references and index. ISBN 978-1-59638-080-6 (pbk.) 1. Bavinck, Herman, 1854-1921. 2. Theologians--Netherlands--Biography. I. Title. BX9479.B35G58 2010 230’.42092--dc22 [B] 2009053016 Gleason_Bavinck.indd 4 10/14/10 2:15:10 PM To Dr. Roger Nicole The man who introduced me to Herman Bavinck and the Dutch language A Mentor, Father, and Friend Gleason_Bavinck.indd 5 10/14/10 2:15:10 PM Gleason_Bavinck.indd 6 10/14/10 2:15:10 PM Contents Acknowledgments ix Introduction xi Abbreviations xv 1. Generation to Generation: The Forming of a Theologian 1 2. -
Understanding Calvinism: B
Introduction A. Special Terminology I. The Persons Understanding Calvinism: B. Distinctive Traits A. John Calvin 1. Governance Formative Years in France: 1509-1533 An Overview Study 2. Doctrine Ministry Years in Switzerland: 1533-1564 by 3. Worship and Sacraments Calvin’s Legacy III. Psycology and Sociology of the Movement Lorin L Cranford IV. Biblical Assessment B. Influencial Interpreters of Calvin Publication of C&L Publications. II. The Ideology All rights reserved. © Conclusion INTRODUCTION1 Understanding the movement and the ideology la- belled Calvinism is a rather challenging topic. But none- theless it is an important topic to tackle. As important as any part of such an endeavour is deciding on a “plan of attack” in getting into the topic. The movement covered by this label “Calvinism” has spread out its tentacles all over the place and in many different, sometimes in conflicting directions. The logical starting place is with the person whose name has been attached to the label, although I’m quite sure he would be most uncomfortable with most of the content bearing his name.2 After exploring the history of John Calvin, we will take a look at a few of the more influential interpreters of Calvin over the subsequent centuries into the present day. This will open the door to attempt to explain the ideology of Calvinism with some of the distinctive terms and concepts associated exclusively with it. I. The Persons From the digging into the history of Calvinism, I have discovered one clear fact: Calvinism is a religious thinking in the 1500s of Switzerland when he lived and movement that goes well beyond John Calvin, in some worked. -
Fall 10 28#2Cs4.Indd
Volume XXVIII • Number 2 • 2010 Historical Magazine of The Archives Calvin College and Calvin Theological Seminary 1855 Knollcrest Circle SE Grand Rapids, Michigan 49546 pagepage 10 page 20 (616) 526-6313 Origins is designed to publicize 2 From the Editor 14 Back-and-Forth Wanderlust: and advance the objectives of The Autobiography of Jacob The Archives. These goals 4 An American Flyer Remem- Koenes include the gathering, bered: Martin Douma Jr., organization, and study of 1920–1944 historical materials produced by Richard H. Harms the day-to-day activities of the Christian Reformed Church, its institutions, communities, and people. Richard H. Harms Editor Hendrina Van Spronsen Circulation Manager Tracey L. Gebbia Designer H.J. Brinks Harry Boonstra Janet Sheeres Associate Editors James C. Schaap Robert P. Swierenga Contributing Editors HeuleGordon Inc. pagepage 28 page 39 Printer 25 One Heritage — 35 “When I Was a Kid,” part II Two Congregations: Meindert De Jong, with The Netherlands Reformed in Judith Hartzell Grand Rapids, 1870 – 1970 Cover photo: 44 Book Notes Saakje and Jacob Koenes with their helpers Janet Sjaarda Sheeres on the Groenstein farm. 46 For the Future upcoming Origins articles 47 Contributors from the editor . now available and personal accounts totaled more than 34,000 entries, the are being distributed via the internet. data are available in two alphabetical- Janet Sheeres details the history of the ly sorted PDF formatted fi les, A-L and Netherlands Reformed congregations, M-Z which are available at http://www. primarily in West Michigan, whose calvin.edu/hh/Banner/Banner.htm. With experiences had previously been these two fi les, this site now provides overshadowed by the stories of the access to all such data for the years Time to Renew Your Subscription larger Reformed Church in America 1985-2009.